Le Libertaire, iii, 1895, presumed Louise Michel
\n\nWho among us does not feel the shadow of fear cast by the cowardly laws of these past years? The Scoundrel Laws terrorize not only those who might commit violence, but anyone who associates with them. They reward those who denounce their brothers and sisters, sowing distrust and ill-will. They freeze our hearts and our tongues, by punishing with prison anyone who provokes, praises, or merely seeks to understand those mad acts to which an insane society has driven a few poor souls.\n\nPerhaps even these words, here, are enough to summon our new inquisitors.\nIf so, I say, let them come. I know their jail cells; their guards are my comrades and friends. Scoundrel laws, like the scoundrels who created them, must one day lose their power. It is a law of justice and nature.\n\nWe who know the future, who see with certainty like a memory ahead of us the society of freedom, equality, brotherhood and sisterhood, we learn such laws from the past, even, at times, from the bourgeois chroniclers behind the walls of the Sorbonne. At the very least, from them we may learn what new tricks they employ.\n\nThus I recently read the three volumes of the historian whom they call “great”, Hippolyte Taine, to learn what lies were being passed off as the official past. Taine sat in a special Chair, for the History of the Revolution — a monument propped on the grave of the past like a tombstone, to guarantee that such an event will never happen again.\n\nThis historian is now himself buried, covered in praise. I come not to desecrate his memory, but merely, after so many éloges by those mindless thinkers-by-the-hour, to restore it to its true and laughable scale.\n\nTaine tells us that history is an obscure knowledge of a distant past, and that we have nothing to expect from the future. The Revolution, this decisive overflowing of the desire for justice and a better life, is denounced as a deception, a struggle for power among upstarts, a monstrosity never to be repeated.\n\nAmong all Taine’s half-truths, fantasies, and idiocies, none is so great as his pretension to science — in which history is always a balance between race, milieu, and moment. He transforms inspired and courageous men and women into dupes of nature and of their fellows; by this he hopes to complete whatever bestialization the rulers of this society have not yet wrought.\n\nHe has created the equivalent in letters of those villainous acts of legislation. He has written l’Histoire scélérate, Scoundrel History. It shuts people’s mouths and severs their connection to the dreams, sweat, and aspirations of those who struggled before us. Scoundrel History insists on the difference between now and then, the arbitrariness of the new, the fatalism of birth, of rocks, vegetation, and rivers. In the name of science he lashes those who embraced a world more vast than his vanity.\n\nWere these his only crimes, I would happily cast his miserable books aside — or in a more generous spirit, wrap fish in them, so that in some small way they might serve life. But I am moved to take up my pen, finally, by his third volume, which blesses the current power as good, just, and in any case inevitable. What spurs me to write is a single citation, a unique if profound mistake.\n\nHis book discusses the Commune, a glorious moment we remember by its hopes and noble example, laid low but not destroyed. In one brief passage, Taine betrays all his worship of the predictable and his denial of the unforeseen. Here we see Scoundrelism elevated to a theory.\n\nAfter describing the aftermath of the Commune, the butchery of the state against the living proof that a truly egalitarian and democratic society functions well, joyously, when left to itself, he writes:\n\nA few years later, most of this rabble had lost whatever convictions drove their violence. Even deluded demagogues renounced their youthful dreams. We need no further evidence than a pamphlet from the printing offices of confusion: Every Society Invents the Failed Utopia It Deserves, the work of a certain Octave Obdurant — a survivor of 1848, second-rate engineer and first rate rabble-rouser. This is not a wise, but a chastened work — the lament of a man awakened to the bitter truth, that only compromise and concession allow one to live with a semblance of repose. In this pamphlet, we see the renunciation of a whole generation, the inevitable calming of a degenerate revolutionary impulse. Obdurant, hard-headed though he was, at last yielded to reality; his fellow-travelers must soon enough do the same. (Histoire de la France, vol IV, Le régime contemporaine, p. 221)\n\nOur historian has not only misread the pamphlet he cites, Every Society Creates the Failed Utopia It Deserves, by Octave Obdurant; I believe he has not even opened it.\n\nFor you see, I knew Octave Obdurant. Once, we met.\n\nI sought the author out, in those dark years when it seemed the flame of liberty might be extinguished forever. I was moved by the memory of another pamphlet I had read in the spring of 1848. Meeting me in my youthful optimism and driving it to higher, dizzying heights, was the essay, Organize Labor, Free the Earth, signed Octave Obdurant.\n\n{image\n\tpath={/essays/every-society-invents-the-failed-utopia-it-deserves/30367495086_de9c261e90_z.jpg}\n\twidth={615}\n\tcaption={Left: Louise Michel in 1871, when she became an ambulance nurse and soldier for the Paris Commune, part of the Montmartre sixty-first battalion — Source. Right: Undated pamphlet announcing a meeting with Louise Michel — Source.}\nendimage}\n\nIt was one of the many utopias springing up like mushrooms in those days. I was under the sway of Blanqui, captivated by the burning purity of his rage. But in Obdurant there was a different persuasion: the passion of poetry, the serenity of mathematics, the earth’s conception from the first divine breath, its long slumber in chaos until at last the sons of Noah raised their heads, took up the tools of industry, and demanded a just apportionment of labor and its fruits. I was moved that Obdurant spoke also of Noah’s daughters and their high position in the earthly paradise.\n\nThis vision resembled the fantastic plenum of the Fourierists, the religious cry of the Saint-Simonians, the frenzy for order of Cabet’s Icarians. Yet in Obdurant’s words one sensed at once eagerness and reserve, a mind which had surveyed a vast territory with all the rigor of science, yet now allowed the quiet light of truth, arriving as if from the origin of time, to illuminate a holy marriage of earth and humanity, thought and deed.\n\nThere was madness to it, yes — a madness which spoke to my own. I cherished the pamphlet, even after all those utopias burst one by one like fragile bubbles blown by a child. In 1855, unwilling to abandon these honorable dreams of youth, I wrote two letters. One to Victor Hugo, the great man who repaid me with a gift I value above any other: his friendship. I wrote also to Octave Obdurant.\n\n
*
\n\nI had learned that Obdurant still lived — in exile, in silence. In Belgium. I wrote a letter, thus: Though a child in ’48, I had sworn my life to the people, and Organize Labor, Free the Earth was a clarion leading a young revolutionary through a hopeless time. I asked if we might meet.\n\nThree months later, a reply came, written on green graph paper in a careful hand. One word: Yes, followed by a date — a fortnight hence: 15h précis.\n\nI was filled with anticipation on the long train journey from Paris to Brussels. With only moderate difficulty I found the address: a quiet cul-de-sac in a warren of streets not yet ravaged by the projects of destruction in the city’s center. I turned the knob which rang a bell, answered by slow, heavy paces. It opened a crack, to a craggy face, peering up at me with suspicion and mockery.\n\nI said I had come for Monsieur Obdurant. The old man took in my eager face, poor dress, cracked shoes, frayed shawl and bonnet, and spoke. “Monsieur Obdurant does not exist.” He glowered with relish.\n\nBaffled by this sphinx’s statement, I brought out my green invitation, unfolded it, showed him the address and signature. With a slight smile he nodded, as if wondering how much of a fool I truly was. He gestured me in, pointing across the courtyard. “Third floor on the left, Mademoiselle”, he said, reminding me of my youth, my sex, my vulnerability.\n\nWith growing unease, I mounted the narrow staircase, the ceilings lower with each floor. Before a door on the third, I knocked.\n\nA husky voice barked: “Entrez!”\n\nThrough a long, dim hallway, I followed the voice, until I reached a spare, curtained room. One empty chair stood near the entrance. Another, across the darkened space, was occupied by a slender, shadowed figure with erect posture, white hair long and flowing as in the fashion of the 1840s, in an elegant black suit, immaculate linens, a neckcloth of Persian design. A bright gaze set into a finely featured face pierced the gloom.\n\n“Sit”, the figure commanded. As if under the influence of a powerful magnetizer, I sat without pause.\n\nMy host spoke sharply, gruffly. “Welcome, Mademoiselle. You have come to meet me, no? You wish to learn of my ideas, my thoughts. But should you not first know to whom you speak?”\nI nodded.\n\nThe figure straightened. “You wrote to Octave Obdurant. This is the name with which the person before you entered the Ecole Polytechnique. It is the name on my entrance papers to the Ecole de Ponts et Chaussées. It is the name with which I signed my first articles in geometry, my first statistical tables, as well as Free the Earth, which you were kind enough to notice.”\n\nThe voice was clear and occasionally guttural; there was a warmth beneath its unyielding syllables.\n\n“But as you have certainly realized, this is not my true name.”\n\nI felt my mind begin to spin. I was unsure of where I was, what I was doing here, in these isolated rooms. I stammered out:\n\n“Excuse me, Monsieur. What, then, is your name?”\n\n“I was baptized Tranchot.” Despite the pause which followed, the name meant nothing to me until it was repeated, with its prenames before it.\n\n“Marie Violette Tranchot.”\n\nI was moved by an emotion of shock and recognition at once. Some part of me had already realized that I was not in the presence of a great man, but rather a great woman — no wizened brother of the struggle, but a sister. Instantly, I felt myself uncannily at home, safe at last in a place I’d never been — truly at home, perhaps, for the first time in my life. This hero, epitome of the courage and intelligence the world saw as masculine, was a woman like myself.\n\nShe must have guessed the sensation her revelation would cause. I sat in silence, collecting my thoughts, calming myself. At last I spoke; I asked to know her life and history. In an arch and formal manner, not without humor and charm, she told me her tale.\n\n*
\n\nShe was a child of the century, born in 1807 near Reims, illegitimate and unrecognized, her father a minor noble and Orleanist, a free thinker and a Field Marshall in the revolutionary Army.\n\nHe had limped home from Austerlitz, took up in secret with the daughter of a mason of the Cathedral. Marie Violette’s father, in secret, took her schooling in charge. She learned the multiplication tables by age four. She mastered Laplace and Lagrange, Greek and Latin, Descartes, Pascal, the large-hearted Jean-Jacques. When the pupil surpassed the teacher, he found a discreet polytechnician to prepare her for its examinations.\n\nThe only way forward for her was to pretend to be a boy.\n\nThus Marie Violette Tranchot gave way to Octave Obdurant. Even her tutor did not realize that the child with cropped hair and unbroken voice, defining quadratic functions, was a girl.\n\nAt sixteen, with Poinsot himself administering the examinations, Octave-Marie excelled her peers. She entered the Polytechnique in seventh place. She dressed and bathed in secrecy, modeling her gestures on those of older soldiers, training her voice to a manly depth. She was noticed only for the quickness of her mind and memory; at Ponts et Chaussées she became the protégeé of the great diagrammer and cartographer, Charles Minard; she was sent on mission from Metz to Lyon and Saint-Germain, designing railroads, perfecting bridges and new factories.\n\nIn Paris, through her astronomy tutor — Auguste Comte himself — she had become aware of Saint-Simon and with her classmates she attended meetings of the religion they were then pouring forth to remake the world.\n\nA great battle was raging in her heart between her regimented life as a soldier-savant and her passions as both a woman and a republican. Suzanne Volquin and Flora Tristan proclaimed the inseparability of workers’ emancipation from that of women. Attending the Vaudeville one night she observed George Sand, dressed as a man but hiding none of her femininity; Octave-Violette was thrilled by her courage and her words.\n\nAt last, to Claire Bazard, the Saint-Simonian priestess, Octave-Violette revealed her torments. Bazard knew and understood all; even the Père Enfantin acknowledged her and praised her “sublime versatility, symbol of the androgynous divine.” She became one of the sect’s most persuasive preachers; she shared their collective house, took on lovers, and terrified her former classmates by appearing alternately as Octave and as Violette.\n\nAfter the Saint-Simonians were scattered, the Père and his loyal Chevalier imprisoned, it was with a troop of Fourierist colonists that Violette found herself in Algeria in 1836, attempting to set up a phalanstery in the foothills of the Atlas Mountains. Writing as Obdurant she examined and documented the Agricultural Science of the Berbers; she scoured the Qur’an, undertook study with a marabout Sheikh.\n\n“He sent me dreams”, she said sternly. “Maps of paradise.”\n\nI dared not to ask what bejeweled landscapes and labyrinths she explored with her Sheikh; it was evident that this was some holy secret she would either take to the grave, or announce at a moment reckoned by an unknown astronomy, and with it set the world aflame.\n\nShe was back in Paris by the 40s, her engineering expertise always much in demand. She wept at the tomb of mathematician Sophie Germain, protegée of Lagrange and Joseph Fourier. She taught geometry to weavers and broke bread with republican journalists and polemicists. Half a lifetime of secrecy had taught her to keep quiet, but when the hour grew late, she joined their disquisitions and disputations over the form of artificial paradises to come.\n\n“I ran circles around them”, she said, proud and contemptuous. “They spun only clouds and moon beams. Whereas I had learned to dream in stone and steel.”\n\nDuring a season she spent in Leroux and Sand’s experimental commune, she arrived at the formulas of Organize Labor, Free the Earth, which had so stirred my imagination. Though she did not realize it, she was preparing for 1848. When it exploded, she was the first to the barricades.\n\n“Four months of intoxication”, she described it, “followed by a hangover without end.” In the June Days, she spent weeks in prison. She later signed articles denouncing both the untethered utopianism of her fellows and the opportunism of her enemies. With Bonaparte’s coup of 1851 she fled, exhausted by hope.\n\nIn Brussels she said she had been laboring, for years now, on a new project, a “return to first principles”. Apparently this required utter solitude; I saw nothing in her rooms to indicate any friend, lover, family, or any other visitor but myself.\n\n*
\n\nOctave-Violette then expounded her philosophy — like a canal whose gates were suddenly opened, releasing a cascade driven by impatient gravity. I did not understand all she said, though I later recognized it as the method in her pamphlet on utopias.\n\n“To understand the future, we study the past”, she said. “We know the past best by the future it dreams.”\n\nIn long historical investigations she saw wave after wave of starry-eyed youngsters, each of them certain that they at last had found the true solution to the problem of human existence. At first she saw only monotony in these relentlessly repeated and doomed burlesques of abundance or simplicity. She began to wonder about hidden variables, about the law connecting real conditions and the wild scenarios to which they gave birth.\n\nShe found a guiding thread which became her title: Every Society Invents the Failed Utopia it Deserves. Whether this was a discovery, or an a priori determination, remains to me obscure. Revising Leibniz, she saw an undeniable metaphysical necessity regulating what is, what might be, and the gap between them. She set herself the task of defining and reckoning that gap.\n\n“The reach of a society’s dreams”, she said, “always exceeds its grasp. The measure of this excess — the degree by which a utopia fails, the area between the curves of reality and aspiration — is a periodic function, a law of history. Once known, this formula is the philosopher’s stone of the politician and the revolutionary.\n\n“To discover it requires us to establish the relationship between what is given, what is dreamed, and what is needed. The given is easily observed. To learn what was dreamed it suffices to read the forward-looking testaments of speculators. It is the real historical need which is most difficult to ascertain. Our political economists believe the contrary: either that human needs are set and knowable, or that they are endless.\n\n“Neither is true”, she said. “Need is a historical variable. It changes as a function of the relationship between the givens of natural and social reality, and available visions of a better world. The method of utopia consists of establishing this relationship, making predictions, and acting upon them.”\n\nShe peered inquisitively into my face. “You think I speak in riddles.”\n\nFrightened, I said nothing.\n\n“These are no mere words, but the results of a rigorous science”, she stated imperiously. I blinked at her, not knowing what she wanted.\n\nShe sprung up suddenly, with youthful speed: “Come, I will show you.” She strode past me, her boot-heels clicking down the hall. I followed a few cautious paces behind. Before a closed door, she took a key from her trousers and unlocked it, looked back at me, opened the door and walked through.\n\nI followed her into a workshop whose floor was covered in scraps of wood and metal. A small furnace stood in the corner, near tongs, hammers, an anvil. Wan rays of late afternoon sunlight streamed through the gap of heavy curtains. One wall was covered in slate, scrawled with a hieroglyphic blizzard of diagrams and numbers. On an overcharged bookshelf I recognized Proudhon, texts in Arabic and Chinese, Schiller’s Letters, a volume of Dante.\n\nIn the center was a large round drum, with scraps of cloth, metal, and wood nailed into its sides. Viollette-Octave leaned over this object like a vintner proud of her harvest, an architect above the blueprint of a new world.\n\n“Behold. My Conducteur à Comparaisons Cosmographiques.”[^3]\n\nIt was a sublime contraption: a wooden cylinder, over one meter across. At its center stood a slim but sturdy pole; in its interior was a smaller ring. Between the two rings was rumpled green velvet, calling to mind a roulette wheel as much as a model solar system.\n\n{image\n\tpath={/essays/every-society-invents-the-failed-utopia-it-deserves/800px-Wright_of_Derby_The_Orrery.jpg}\n\twidth={800}\n\tcaption={A Philosopher Lecturing on the Orrery by*
\n\nTo tell the truth I still cannot say if there was more of genius or lunacy to the being I came to think of as the Violet Sister.\n\nI later heard rumors about the androgynous geometer. From Belgium she went to London and Manchester, giving lectures before setting sail to America. She visited Oneida, New Harmony, fixed barrels at the ruins of Brook Farm, sailed to Nouvelle Orleans where, in the Western valley of the Mississippi, she disembarked for several years at a former plantation run by former slaves on principles laid down by Fourier, Cabet, and Mohammed.\n\nFrom there, the record grows sparse. She was spotted in Nicaragua, organizing the Mayan opposition to the Yankee, Walker; later it appears she took up residence in Panama, with a plan she described as “snipping the umbilical of the globe”.\n\nIn 1871, still on that fateful isthmus, she received news of the Commune. I can only assume her calculations had convinced her that the hour had arrived. She was on a ship to France within days. Was it foolish for a woman nearing seventy, halfway across the world, to do anything but wait patiently to hear how things turned out? But Violette measured wisdom and foolishness by a different compass than others.\n\nYet she made it only as far as the Spanish border. She was stopped at Pau, her papers questioned, told she would have to wait a week. Anxious to witness the new society being born in Paris, she sought some other route; she died in the hands of the border police.\n\nThese last rumors were told to me by a wild-eyed poet and drinker of absinthe who claimed to be her abandoned son, whom I met a few years ago at a café in Ménilmontant. Believing that she was carrying his inheritance, as well as plans for the perfected Cosmographic Comparator, he said he had retraced her steps from Pau to Bogota and back. He found nothing concrete. Now he himself has disappeared, leaving only a poem, “Barjot de Belleville”, in a nihilist journal, Le point final.\n\nOctave’s second pamphlet appeared in the 1860s; I stumbled upon a copy in a reading room not long after it was published, on a block now razed to the ground to make way for one of Haussmann’s boulevards. I read it in one sitting with equal parts fascination and confusion. I was pleased to recognize and remember expressions she had used in our one meeting, and felt both admiration and sadness for the author, who had lived such disappointment and denial her whole life, upright in the truth she believed she had found, yet whose hopes for a future society had closed her off from the world.\n\nI return to Taine, that Scoundrel of Historical Studies, recently buried, who so abused the testament of the Violet Sister, trying to make it one more coffin plank for the eternal revolution.\n\nWhatever this document was, Every Society Invents the Failed Utopia It Deserves, it was not a cry of despair. Or not only a cry of despair. It was charged with hope and learning. And while Marx, Engels, and their followers expelled Bakunin and denied their own ingenious precursors, by opposing their supposed scientific socialism to a utopian one, Octave-Violette knew the two were inseparable: that a history without utopia is dead in spirit and fact, but that the future cannot live on dreams alone; that any science worthy of the name has no other purpose than the visionary improvement of life on earth.\n\nEven in her greatest obscurity, the Violet Sister drew toward revelations which cannot be separated from lucid exactitude. Her essay ended thus:\n\n> When the vectors balance in stasis, when the distances cancel out, when the needle returns to the originary perfection of zero — then, with recollection and anticipation yielding to what surrounds us, we will have found a center of our universe at last beyond compare. The unveiling of heaven while in hell. The dream inseparable from the suffering which gave it life. Know this once, and there is nothing left to know.\n\nI do not claim to understand all that the Violet Sister wrote, all the prophecies she declaimed. I seek only to redeem her memory from the backward-looking certainty of scoundrels. I wish for the world to see her as I knew her once, and I dare to hope, even as my own star dims, that her history may be one more beacon leading us forward, to the bright future we must see ahead.\n\nUne lutteuse, 1895.","Footnotes":"[^1]: Reclus, Elisée, John P. Clark, and Camille Martin. Anarchy, Geography, Modernity: The Radical Social Thought of Elisée Reclus. Lexington Books, 2004.\n\n[^2]: In her words, the “black flag is the flag of strikes and the flag of those who are hungry” — as well as a refutation of the red flag which had come to represent state socialism. In Michel, Louise, Red Virgin: Memoirs of Louise Michel. Bullitt Lowry and Elizabeth Gunter, trans. and ed. University of Alabama Press, 1981, p.68. See also Carolyn Eichner, Surmounting the Barricades: Women in the Paris Commune. Indiana University Press, 2004; Naomi Andrews, Socialism's Muse: Gender in the Intellectual Landscape of French Romantic Socialism. Lexington Books, 2006.\n\n[^3]: In English: Channel for Cosmographic Comparisons… or Co-Co Channel — trans.\n\n[^4]: indice de grogne.\n\n[^5]: Toute chose meurt, mon petit, c’est indéniable; mais tout ce qui meurt, peut un jour revenir.” (The resemblance here seems to be merely coincidental: https://www.youtube.com/watch?v=M3eu1gW-bQ8 -- Translator’s note).","Categories":null,"Print_Shop":null,"Affinities_Promo":false,"Postscript":"This essay is the second offering from our [_Conjectures_](/series/conjectures) series, a venue meant to serve as a laboratory for experiments with historical form and method. The reader is asked to keep a live eye on these texts, which thread between past and present, between the imagination and the archive, between dreams and data. The Series Editor is D. Graham Burnett.","Publication_Rights":"CC-BY-SA","License_Note":null,"Featured_Image_Path":"/essays/every-society-invents-the-failed-utopia-it-deserves/30106643360_e8477e8b14_b.jpg","Published_Date":"2016-10-19T10:30:00.000Z","Legacy_URL":"/conjectures/every-society-invents-the-failed-utopia-it-deserves/","Series":"Conjectures","Tags":[{"data":{"Label":"anarchism","Slug":"anarchism","Link_Count":3,"No_Footer_Display":null}},{"data":{"Label":"utopias","Slug":"utopias","Link_Count":7,"No_Footer_Display":null}},{"data":{"Label":"revolution","Slug":"revolution","Link_Count":7,"No_Footer_Display":null}},{"data":{"Label":"Louise Michel","Slug":"louise-michel","Link_Count":1,"No_Footer_Display":null}},{"data":{"Label":"orrery","Slug":"orrery","Link_Count":1,"No_Footer_Display":null}},{"data":{"Label":"Paris Commune","Slug":"paris-commune","Link_Count":1,"No_Footer_Display":null}}],"Note":null,"Contributors":[{"data":{"Name":"John Tresch","Slug":"john-tresch","Sort_Name":"Tresch, John","Description":"John Tresch is Professor and Mellon Chair in History of Art, Science, and Folk Practice at the Warburg Institute. His books include The Romantic Machine: Utopian Science and Technology after Napoleon, which won the 2013 Pfizer Prize from the History of Science Society, The Reason for the Darkness of the Night: Edgar Allan Poe and the Forging of American Science (2021), and Cosmograms: How to Do Things with Worlds (forthcoming from University of Chicago Press). "}}],"Bibliography":null,"Public_Domain_Resources":null}},"indexCategories":{"edges":[{"node":{"data":{"Slug":"alphabet","Label":"Alphabet","Sorting_Label":"Alphabet","Index_Listings":[{"data":{"Slug":"made-of-humans","Label":"made of humans","Index_Links":[{"data":{"Display_Label":["The Human Alphabet"],"Composite_Slug":"/collection/the-human-alphabet","Composite_Featured_Image":["/collections/the-human-alphabet/30668725961_0d9bcd5fc4_b.jpg"]}}]}},{"data":{"Slug":"mocking-cubism","Label":"mocking Cubism","Index_Links":[{"data":{"Display_Label":["The Cubies’ ABC (1913)"],"Composite_Slug":"/collection/the-cubies-abc-1913","Composite_Featured_Image":["/collections/the-cubies-abc-1913/cubiesabcnewyork00lyal_0001.jpg"]}}]}},{"data":{"Slug":"made-from-objects","Label":"made from objects","Index_Links":[{"data":{"Display_Label":["Mnemonic Alphabet of Jacobus Publicius 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